Chinese
譬如声音。 楞伽的主人，对于那个影像的因是清净和不可得。 所谓显示因是什么呢？ 如实性秘密甚深的自性中，不杂染而智慧明亮，远离边际不可得，无自性是法界。 为什么呢？ 因为在这种自性中，什么也没有，虽然没有，却能显现各种各样的文字。 楞伽的主人，影像生起之门是， 所谓文字显现之门是， 譬如脸和镜子中显现影像一样，从气息和口舌中产生文字， 从法界和智慧中，凡是没有成就的，都会变化。 从显示产生的方式来说，将会解说。 因此，从什么也没有的自性中显现为文字，从而能够知晓一切所知。 从那之后，从下面显示的内容来说，将会解说。 楞伽的主人，影像所代表的是什么呢？ 诸如此类，文字虽然不是意义的自性，却能代表，并且显示了从一和异中解脱出来。 文字虽然能够代表意义的真实， 但是，意义并不是从文字中产生的， 因为文字不是本初的意义。 也不是不产生， 因为没有其他的，所以能够代表。 同样，文字也不是显现为意义，因为语言无法表达。 也不是不显现。 通过确定的教证，可以通过传承来领会。 也不是周遍，也不是不周遍。 所谓意义的自性，文字也不是周遍， 因为文字仅仅是声音，无法到达顶端。 文字也不是没有被意义浸润， 因为意义和文字不是其他的。 譬如， 诸如此类，就像声音一样。 讲述它的理由是， 影像从真实中产生， 所谓能够代表的理由， 以及显示真实存在是可以被指示的。 真实是， 难以考察自性，所以无法言说，这是最后的理由。 因此，一切诸佛， 诸如此类，虽然以无法显现的方式，本来就自性周遍， 但是，就像锋利的镜子一样，自己无法看到自己，无法证悟。 从那之中产生的一切是， 所谓文字是可以被证悟的。 文字
English
Like a sound. Lord of Lanka, for that image, the cause is clarity and unobtainability. What is meant by showing the cause? In the secret and profound nature of Suchness, wisdom is clear without being mixed, and the essence without characteristics, unobtainable, is the Dharmadhatu. Why? Because in this kind of nature, there is nothing, but even though there is nothing, various letters appear in various ways. Lord of Lanka, the gate of arising of images is, What is meant by the gate of the appearance of letters is, Just as images appear in the face and in the mirror, letters arise from breath and tongue, From the Dharmadhatu and wisdom, whatever is not accomplished will transform. From the way of showing how it arises, it will be explained. Therefore, from the nature of nothingness, it appears as letters, and thus one can know all that is to be known. After that, from what is shown below, it will be explained. Lord of Lanka, what does the image represent? Such as, although letters are not the nature of meaning, they can represent, and it shows liberation from one and other. Although letters can represent the reality of meaning, However, meaning does not arise from letters, Because letters are not the original meaning. It is also not that it does not arise, Because there is no other, so it can represent. Similarly, letters do not appear as meaning, because language cannot express it. It is also not that it does not appear. Through definite scriptures, it can be understood through tradition. It is also not pervasive, nor is it non-pervasive. What is meant by the nature of meaning is that letters are not pervasive, Because letters are just sounds, and cannot reach the top. Letters are also not untouched by meaning, Because meaning and letters are not other. For example, Such as, like a sound. The reason for saying it is, Images arise from reality, What is meant by the reason for being able to represent, And it shows that the real existence can be indicated. Reality is, It is difficult to examine the nature, so it cannot be said, this is the final reason. Therefore, all the Buddhas, Such as, although in a way that cannot be manifested, it is inherently self-pervading, But like a sharp mirror, one cannot see oneself, one cannot realize. Everything that arises from that is, What is meant by letters can be realized. Letter
Chinese
也能表达意义。不能断定说本体一定是这个，因为本体离言语，言语是穷尽的。如《楞伽经》所说：“影像之总持。”等等。文字的总持，唯是事物不成立且不可观察。文字的声音，显现为不遮止各种词语，且未曾使用任何事物，故是事物本身。那是指示：文字与意义无别，且二者无别，如自证智一般。菩提心要秘密真言本身，是不离意义的意义，即是文字二者。因此，譬如大海与波浪相似，秘密殊胜与文字意义，从本以来没有差别。在穷尽分别计数之外，连中心的名称也无法把握。诸佛视其为不为烦恼所坏的本体，为了不错谬地确定把握意义，因此是总持的本体和第一个理由。同样，无论如何也不可分割、不可破坏，等等。文字与意义，秘密殊胜本身，是本初未作的法性，故无有变异，任何边际也无法把握，无有善恶二者，本体不会消失，空性无边且光明，名言和声音及其所诠释，不是行境，是殊胜的，因此是第二个总持。然而，影像的，所说文字和意义，二者体性皆为不可得的法性，故也是总持，是第三个总持。那不可得的界，等等，是指与意义和不可得的文字相关的，不是存在的本体，那本身即是界，也是轮回和涅槃一切的生处。也是一切实事，故不可分、不可离，因此是第四个总持。总之，以四种理由的次第，名称必定成立。《楞伽经》所说：“影像之誓言。”等等。文字的誓言是，意义未生影像的影像生起时，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也不会变为与该意义相异，同样，其他文字也随顺。无论出现多少文字，也不会变为与各自的意义相异，这是文字的誓言。那也是
English
It can also express meaning. It cannot be determined that the entity is definitely this, because the entity is beyond words, and words are exhaustive. As stated in the *Laṅkāvatāra Sūtra*: "The dhāraṇī of images," etc. The dhāraṇī of letters is only that things are unestablished and cannot be observed. The sound of letters appears without obstructing various words, and since nothing has been used, it is the thing itself. That is the indication: letters and meanings are inseparable, and the two are inseparable, just like self-awareness. The essence of bodhi, the secret mantra itself, is the meaning that is inseparable from meaning, which is both letters. Therefore, it is like the ocean and waves. Secret and supreme, letters and meanings, have been inseparable from the beginning. Beyond the exhaustion of separate counting, even the name of the center cannot be grasped. The Buddhas see it as an entity that is not destroyed by afflictions. In order to accurately grasp the meaning without error, therefore, it is the entity of dhāraṇī and the first reason. Similarly, it cannot be divided or destroyed in any way, etc. Letters and meanings, the secret and supreme itself, is the nature of reality that is originally uncreated, so there is no change, no boundary can be grasped, there is no good or bad, the entity will not disappear, emptiness is boundless and luminous, names and sounds and their interpretations, are not objects of experience, it is supreme, therefore it is the second dhāraṇī. However, the letters and meanings of the image, both characteristics are the nature of reality that is unobtainable, so it is also a dhāraṇī, it is the third dhāraṇī. That unobtainable realm, etc., refers to the entity that is related to meaning and unobtainable letters, that itself is the realm, and it is also the source of all saṃsāra and nirvāṇa. It is also all realities, so it is indivisible and inseparable, therefore it is the fourth dhāraṇī. In short, with the order of the four reasons, the name must be established. As stated in the *Laṅkāvatāra Sūtra*: "The vow of the image," etc. The vow of letters is that when an image of meaning that has not given rise to an image arises, the A (Tibetan: ཨ, Devanagari: अ, IAST: a, literal meaning: A) will also not change to be different from that meaning, similarly, other letters also follow. No matter how many letters appear, they will not change to be different from their respective meanings, this is the vow of letters. That is also
Chinese
gha ga na 乃解脱之因。 nga ha ra 是持声者，ca 是使用的声音。 tsha bi sha 代表聚集和分离。 dza hi na 是不住留。 zha sa ta ra 是垢染。 ya 是知识的声音。 ta ta ka ra 即是那个。 ttha ta na 是作者。 dha dar ma na 是寂静。 dha ba ra na 是法。 na ra 名字是表示。 ta tha ba 从那里成为道路。 ttha ta na 被称为住所。 da de ma 从各方面迷惑。 dha he ru na ba 是声音。 表示自性如是。 na 是 na ma na 地方，paramārtha 胜义谛。 pha 是 pha la 果实。 ba sarta na 表示束缚和解脱。 bha ba ga ta 是存在。 ma ma ra na 成为忆念。 ya ya na 是不变。 wa he tu na 是原因和条件。 ra ra ga na 是贪着的尘垢。 la la ga sha na 是摧毁。 sha 是 paka ti 寂静。 sha dha ha sa man 产生知识。 sa ha ra ni 的声音表示，被称为一切种类。 ha he tu 被称为原因。 ksha nu pa ta 是所有的声音，最终被称为灭尽。 a ai shwa na 是主宰，如此称呼就能见到意义。 表示散乱的字母，名字被尊称为伊。 这些等等表示六道众生的种子。天神的造作和阿修罗傲慢的山由伊、伊二者表示。以不欲而执着，旁生的愚痴由乌、乌表示。 饿鬼的贪欲极其强烈而痛苦，地狱的嗔恨由艾、艾表示。 哦，是阿塔纳，是毁灭。因此，空性也由哦表示。 一切在虚空中无所缘而唯一的意义由阿表示。嗡、啊、吽、梭哈五者表示五种果实，功德本身以语言调伏就在那里显现。 ka kha 等字母的声音的意义，《根本续总集》中说：ka 是作业的智慧，说通过道路一切解脱。kha 是无有遍布的门，显示无所缘一切解脱。等等意义解释。 表示勾召的字母，名字叫做铁钩。这些表示形状的意义，通过表号表示像铁钩一样的钩子，表示迎请如来和收集成就等等。摄受。
English
Gha ga na becomes liberation. Nga ha ra is the holder of sound; ca is the sound of usage. Tsha bi sha represents gathering and separation. Dza hi na is non-abiding. Zha sa ta ra is defilement. ya becomes the sound of knowledge. Ta ta ka ra is that itself. Ttha ta na is the doer. Dha dar ma na is near peace. Dha ba ra na is dharma. Na ra, the name, is representative. Ta tha ba becomes the path from there. Ttha ta na is called abode. Da de ma is confused from all aspects. Dha he ru na ba is sound. It represents the nature as it is. Na is na ma na, a place; paramārtha is ultimate truth. pha is pha la, the fruit itself. Ba sarta na represents bondage and liberation. Bha ba ga ta is existence. Ma ma ra na becomes remembrance. Ya ya na is unchanging. Wa he tu na is cause and condition. Ra ra ga na is the dust of attachment. La la ga sha na is destruction. Sha is paka ti, peace. Sha dha ha sa man generates knowledge. The sound of sa ha ra ni represents, and is called all kinds. Ha he tu is called cause. Ksha nu pa ta is the sound of all, and is ultimately called exhaustion. A ai shwa na is the lord; by calling it thus, the meaning is seen. The letter that represents distraction is respectfully called I. These and so on represent the seeds of the six realms of beings. The actions of gods and the mountain of pride of asuras are represented by I and Ī. Clinging with unwillingness, the ignorance of animals is represented by U and Ū. The desire of pretas is extremely strong and painful, and the hatred of hell beings is represented by E and AI. O is atana, which is destruction. Therefore, emptiness is also represented by O. The meaning of all being non-objective and one in space is represented by A. The five, Oṃ, Āḥ, Hūṃ, Svāhā, represent the five fruits, and the quality itself appears there by subduing with speech. The meaning of the sounds of ka kha and so on: In the Root Tantra, the Compendium of All, it says: ka is the wisdom of action, and it is said that all are liberated through the path. kha is the door of non-pervasion, showing that all non-objectives are liberated. The meaning is explained by these and so on. The letter that represents hooking is called hook. These represent the meaning of shape, and through symbols, it represents a hook-like hook, representing inviting the Tathāgata and gathering accomplishments, and so on. Subjugation.
Chinese
པ་字代表的是光芒万丈的足跟。引导轮回的业代表的是希望，也就是竖线。以业结合代表的是月牙，也就是那若。文字汇集而成为名称，代表的是实点或点，也就是以业安立。断句代表的是木杖，也就是竖线，与后文相符。召唤聚集者并指示其名称，这是教诲。楞伽之主。这里有什么文字的由来呢？等等，这些文字是从哪里产生的呢？手印金刚讲述的圣人亲自召唤眷属并赐予教言。如果根据文字之后隐藏的意义来衡量，那么通过传承就能见到意义，因为意义的加持变成了文字，所以是象征。其方式是，未生之法在阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的显现中，从中产生文字的汇聚和舒展。未生的文字是自性文字，因为远离了所依和能依、因缘的基础和助伴，就像虚空一样。因此，意义被法性所汇聚，因此，显现的阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也遍布一切，就像声音一样，没有它不包含的，无论如何都能产生。那么，从各个位置产生的状态是怎样的呢？从圣人心中的莲花中。等等，从未生之心中，不依赖任何事物而产生的文字，一切的根本就是阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身。从中，五种奇妙的ཀ་（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）、ཁ་（藏文，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：kha）等从喉咙中产生，就像声音一样解释。从自生遍布的虚空中。语言的连贯。等等，远离因缘的自性存在于未生文字的状态中，从中产生指示词语的文字，如果从那文字中考察和修持语的智慧，那么诸佛利益众生的化身也会产生。因此，所有引导者的身语意也是文字，也会变得伟大。未生者的心性。最初是歌的影像。等等。从根本续一切汇集中。阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是心的种子。ཀ་（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）等最初的五个是歌的秘密自性。第二组ཙ་（藏文，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：ca）等五个是弯月舌头的自性。第三组ཊ་（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：ta）等十个是舌尖的自性